Christ All and in All, Sermon 10 · Uses 4
The Uſes of this Point.
1. How ſad is the condition of thoſe that never yet were truly made ſenſible of their ſick eſtate. They never yet had a true, lively, ſenſible apprehenſion of their ſick condition. They were never ſo much as pricked in their hearts for ſinne ſo as to make them loath it. They were never taken from all their high conceits of their own natural eſtate, &c. Theſe men have cauſe to ſuſpect that ſinne is not yet cured. A perſon may have ſome conviction of his miſery and not be healed, but a man cannot be healed without ſome conviction. The heart cannot be broken for ſinne without the ſight of ſinne, Ezek. 36. 31. There can be no ſelf-loathing, till there be a remembring of our wayes and doings that have not been good.
2. How neceſſary the preaching of the Law is to true converſion. A man will never be taken off from the opinion of his own healthfulneſſe but by the preaching of the Law. The Law ſhews men what they are, what they may expect, &c. The fallow ground of the heart will never be broken up without the plough of the Law, Jer. 4. 3. The plough of the Law muſt go and make deep furrows too before the ſeed of comfort be caſt in. Though the preaching of the Law do not convert, yet it helps forward converſion, in as much as it works that preparatory work, without which converſion ordinarily is not; as the needle makes way for the threed, ſo the Law makes way for converſion. The ſpirit of bondage makes way for the Spirit of Adoption, and that is wrought by the preaching of the Law.
3. The miſtake of thoſe who are againſt all kinde of preparations to converſion. They would have mercy held out to ſinners as ſinners, not as ſinners ſo and ſo qualified. Surely the Scripture hath laid down qualifications for ſinners to whom the Goſpel is tendred. They muſt be humbled ſinners, burdened ſinners, &c. The mercy of the Goſpel is not to be proſtituted to ſinners as ſinners, but to broken-hearted ſinners, to heart-wounded ſinners, to ſinners that ſee themſelves loſt in themſelves, to hungring and thirſting ſinners. The brazen Serpent was onelyonly for ſuch to look upon as were ſtung with Serpents. Such as are in ſome meaſure ſenſible of the ſtinging nature of ſin, are to be invited to lay hold on Chriſt. As it is an undoing to wounded ſinners, to keep them from Chriſt, ſo 'tis an undoing to ſuch ſinners as are not in ſome meaſure preſſed with ſinne to apply the promiſes of the Goſpel. This was prefigured in the Leper, The L…per muſt cry uncleane, &c. every ſinner is this Leper; ſight of ſinne muſt go before healing of ſinne.
4. Let Ministers take the ſame way which Chriſt takes for the curing of ſinners. Jeſus Chriſt is both an able and faithful Phyſician. 'Tis no diſparagement to uſe his method, yea 'tis the greateſt wiſdome to preſcribe the ſame receits which Jeſus Chriſt preſcribes; he uſes to take men off from the opinion they have of their own way. His manner is to let men ſee they are ſick, to convince them of ſinne befo… … apply healing medicines. All thoſe Miniſ… that deſire to have their endeavours ſucceſſeful muſt do ſo likewiſe. People muſt be contente… to ſuffer their condition to be known, to ſuffer themſelves to be made ſick, that ſo they may be cured. This is Chriſts way, this is a ſafe way, this muſt be our way. Though ſuch kinde of preaching put you to ſome preſent trouble, yet it will be to your eternal advantage. Your ſores cannot be healed comfortably till you ſee them to be ſores and feſtred ſores. You muſt be contented to ſuffer the ploughings of the Law, that you may be prepared for the comforts of the Goſpel. You muſt be contented to be caſt down, that you may be prepared for raiſing up. You muſt be contented to be led to the gates of hell, that you may be brought to the Kingdome of Heaven. Better a great deale to go to Heaven through Hel, then to ſaile through an imaginary Heaven, and land at the dark ſtaires of Hell in the end.
Doct. 5. Thoſe that finde themſelves to be ſpiritually ſick, ſhall finde Jeſus Chriſt a Phyſician ready to heale them. No Phyſician was ever ſo ready to heale a ſick brother, as Jeſus Chriſt will be to cure a ſin-ſick ſinner. We finde in the Goſpel that Chriſt was very willing to heal thoſe that came to him ſick of bodily infirmities. We do not, that I remember, read of any one that was ſent away uncured, that earneſtly begg'd his help either for themſelves, or any of theirs. The Leprous, the Paralytick, the Demoniack, the Lame, the Blinde, thoſe that were ſick of Feavers, thoſe that had bloody iſſnes. Whatever ſickneſſes men had, they obtained favour, Matth. 4. 23. Chriſt ever valued the ſoule above the body, therefore he will be much more ready to heale the ſickneſſes thereof. He healed many of the ſick Publicans, when they ſaw their diſeaſes; As Zacheus, Matthew, &c. And he will be to the end of the world, ready to afford the ſame mercy to any that are or ſhall be in their condition.
Three things are here to be unfolded by way of Explication.
1. What it is to be ſpiritually ſick of ſinne.
2. That Chriſt will be ready to heale ſuch.
3. What are the reaſons of this readineſſe.
1. To be ſick of ſin, comprehends theſe ſix particulars.
Firſt, A true ſight of our ſinful condition. That man who never yet had the ſight of his ſinful eſtate, was never yet truly ſick of ſinne, the ſoule muſt be convinced that it is in a ſinful eſtate. Thus it was with the Publican, Luke 18 13. He acknowledged himſelfe to be a ſinner, foreign. Nor is all ſight of ſinne ſufficient: but that ſight of ſinne which is an ingredient of ſpiritual ſickneſſe, muſt have theſe two properties.
1. It must ariſe from the Word of God. This was the foundation of the Apoſtles ſight of ſinne, Rom. 7. 9. When the Commandment … ſinne re…ived▪ and I died. Thus … th…uſand, Acts 2. 37. … …ked in their hearts. The ſenſe of ſinne did ariſe from …ou… thing which was delivered to them out of the Word of God. No other light beſides this divine light will diſcover ſinne ſo as to make the ſoul ſick of it.
2. It muſt extend to ſinne in the root, as well as to ſinne in the branches. I mean original birthſinne, as well as actual ſinne. Poſſibly the ſight of ſinne may ariſe firſt from ſome actual tranſgreſſion. So it was with thoſe Converts, Acts 2. 37. that bloody act of theirs againſt Jeſus Chriſt, was the firſt ſinne they ſaw. Actual ſinnes are more obvious to the eye then original ſinne. This is a ſinne lying under ground, more remote, at a greater diſtance from the cognizance of a ſinner, therefore peradventure ſome actual offence firſt is ſet upon the conſcience, but ſooner or later doth this actual ſin bring to the ſinners conſcience, the ſight of that ſinne, which is the root both of this and of all other actual ſinnes; namely, that body of death, that law of the members, as the Apoſtle calls it. Rom. 7. 23. Which continually warreth againſt the Law of the minde.
Secondly, A ſerious apprehenſion of the miſery and danger the ſoule is in by reaſon of ſinne diſcovered. No man is ſick of ſinne till he ſee the danger which ſinne hath, and which it is likely further to plunge him into. Thus it was with thoſe Converts, Acts 2. 37. The queſtion they propound, What ſhall we do to be ſaved? doth inply clearly enough, that they looked upon themſelves, as men in a ſtate of damnation in their preſent condition. And indeed the ſame Word of God which diſcovers ſinne, doth diſcover wrath alſo as the wages of ſinne, ſo that the ſick ſinner is one that lies under the apprehenſion of wrath, which he expects ſuddenly to fall upon him.
Thirdly, Compunction and contrition is wrought in the ſoule by reaſon of ſinne. The heart throbs and akes by reaſon of that miſerable ſtate which by ſinne he is brought into. Thus it was with thoſe Converts, Act. 2. 37. They were pricked in their hearts; their ſpirits were full of grief and vexation, to remember what they had done, and what they were like to ſuffer. Thus it was with the Publican, Luke 18. 13. He ſmote his breaſt, ſaith the Text; his heart was overwhelmed with grief, ſhame feare, ſorrow. There was a mixture of all theſe paſſions in him at once. Thus it is with all thoſe that are ſpiritually ſick. This is that which our Saviour calls labouring, and being heavy loaden, Mat. 11. 28. Sickneſſe when 'tis ſeen, is evermore accompanied with paine and anguiſh.
Fourthly, Diſ-ſatisfaction with the preſent condition. This follows upon the former; And you will finde it hath ever been in ſuch as have ſeen their ſpiritual ſickneſſe. What is the meaning of thoſe queſtions which were propounded by the three thouſand, Acts 2. 3…. By the Jaylor, Acts 16. 30 And by Paul, Acts 9. 6. Do they not cleerly evince that they were unſatisfied with their preſent eſtate? It was no pleaſing thing to them to continue any longer in that condition. As if they ſhould have ſaid, 'tis no abiding in this eſtate. 'Tis ſuch a kinde of reaſoning as the foure Lepers had among themſelves, when the famine was ſo raging in Samaria, 2 Kings 7. 3. Why ſit we heare until we die? Whatever the ſucceſſe or event be▪ … muſt think of ſome other courſe. Juſt ſo i… is with a conſcience-wounded ſinner, he cannot be contented with that eſtate. Though he know not how to get out, yet he cannot be content to abide there.
Fifthly, Deſpaire of deliverance by any thing in himſelfe. He that is ſick of ſinne, looks upon himſelfe as utterly unable to help himſelfe. This is that which is called in another place ſpiritual poverty. And, ſaith Calvin, Nemo ſpiritu pauper, niſi qui in nihilum apud ſe redactus. Thus it was with thoſe ſick ſinners before-named. Their asking ſo ſeriouſly what they muſt do, did clearly imply that they themſelves knew not what to do? ſomething they thought muſt be done, and yet they knew not what it was. No man is truly ſick, but he that doth clearly ſee that in regard of himſelfe, he is both helpleſſe and hopeleſſe. Self-inſufficiency is one ingredient of ſpiritual ſickneſſes. Self-denial and ſoule ſickneſſe are evermore companions. This is cleare from the Publicans confeſſion and prayer, Luke 18. 13. He goes out of himſelfe to God, acknowledging that if ever he was healed, he muſt be healed by mercy.
Sixthly, A willingneſſe to take any courſe God would have him, ſo he may be healed. This is implied in that queſtion ſo often mentioned, Acts 2. 37. Acts 9. 6. Acts 16. 30. They are very ready to follow the advice of God given by his Miniſters for a ſpeedy cure. Cut them, lance them, ſcar them, bleed them, purge them, any thing to free them from ſinne, any thing to ſave them from wrath, which is ready to devoure them. They will ſtick at nothing, let God take his own way, and uſe his own medicines; whatever he preſcribes, they are reſolved to drink it down be it never ſo bitter, be it never ſo unſavory, be it never ſo contrary to their corrupt conſtitution. They hope he can heal them, they are willing he ſhould uſe his own method for the healing of them. This is the firſt thing, wherein ſpiritual ſickneſſe conſiſts.
2. That Chriſt is ready to heal ſuch ſinners as theſe. This appears three ways.
1. He inviteth ſuch to come to him for cure. The invitations of Chriſt are not empty complements as the invitations of men often are, but real things. He is not in j…ſt, but in good earneſt, when he bids men repaire to him. Never did one friend ſend to another with ſo much heartineſſe, as Chriſt doth to men. Now we ſhall finde him inviting ſinners under this qualification. That's a famous place in Mat. 11. 28. Come unto me all ye that labour, and are heavy loaden, and I will give you r…ſt. And againe, Eſay 55. 1. Ho every one that thirſt…th, come ye to the waters, &c. Who is he that thirſteth, who is he that hath no money, but ſuch ſinners as I have deſcribed? Theſe are the patients which Chriſt invites.
2. He hath promiſ…d to take care for the curing …f ſuch. The promiſes of Jeſus Chriſt are not falſe, ambiguous, or fallacious as the promiſes of men too frequently are. He is the faithful witneſſe, the Amen, Rev. 3. 14, All his words are ſpoken in ſimplici…y and verity. Now 'tis his promiſe to cure heart-wounded ſinners. That in Mat. 11. 28. hath an expreſſe promiſe annexed to the invitation. The promiſe of refreſhing or giving reſt, is as good … if he had ſaid, I will heal you. To this agrees that in Mat. 5. 3, 4, 6. Poverty of ſpirit, mournfulneſſe of ſpirit, hungring and thirſting do all go in into the deſcription of the ſickneſſe of the ſoule, and to each of theſe doth Chriſt make expreſſe and ful promiſes of ſpiritual healing. Chriſts Promiſe is the beſt ſecurity Heaven or earth can afford.
3. God the Father hath promiſed it in Chriſts behalf. You will many times finde that the Prophets which have prophecied of him before his incarnation, have by Gods appointment, and in Gods Name engaged themſelves that he ſhould heal ſuch ſinners. That is a very full place amongſt others, Eſay 42. 3. that it's meant of Chriſt, is clear from Matth. 12. 20. where this text is applied to Chriſt, and it's applied to him upon this account, that he healed the man with a withered hand, v. 10. 13. and multitudes of other diſeaſed perſons, v. 15. whereupon this of the Prophet is brought in, Behold my ſervant, &c. A bruiſed reed ſhall he not break, &c. The words are a Meioſis, more is underſtood then is expreſſed. He ſhall not bruiſe, the meaning is, he ſhall ſtrengthen it, he ſhall not quench, the meaning is, he ſhall cauſe it to flame, and nouriſh it. By the bruiſed reed, and the ſmoaking flax, we are to underſtand ſuch ſinners as are bruiſed, and bowed down under the ſenſe of their great wretchedneſſe; theſe ſinners Chriſt will be ready to cheriſh. You have it ſet out by another Metaphor, Chapter 40. 11. He ſhall carry the lambs, and gently lead them that are with young. Who are the lambs, and ſuch as with young, but broken-ſpirited Chriſtians that are overwhelmed and preſſed down with the apprehenſion of their own miſery? Chriſt will be ſo farre from neglecting theſe that he will put them in his boſome, a place of warmth, tenderneſſe and ſecurity.
3. Why Chriſt is ſo ready to heal ſuch ſinners.
1. He doth it in obedience to his Commiſſion. God the Father, when he ſent him into the world, gave him a very ſpecial charge concerning theſe perſons. He was on purpoſe anointed to the place and office of a Phyſician, that he might take care of ſuch as theſe. You may read his Commiſſion ſet down at large, Eſay 61. 1, 2, 3. There you have the Patients deſcribed, and the Phyſick applied, and the Authority enjoyning and enabling. The Patients are deſcribed by ſuch termes as ſet out the ſenſibleneſſe of their condition. The meek, the broken-hearted, the captives, them that are bound, them that mourne in Zion, them that ſit in aſhes, them that are under the ſpirit of heavineſſe. The cure is ſet down in expreſſions ſuitable to the nature of theſe ſickneſſes. To the meek good tydings, to the broken hearted binding up, to the captives liberty, to them that are bound, the opening of the priſon; to them that mourne, comfort, the oile of joy; to them that are in aſhes, beauty; to the ſpirit of heavineſſe, the garment of praiſe. The Authority enjoyning, this is the Divine unction of the Father by the Spirit. The Spirit of the Lord God is upon me, the Lord hath anointed me. So Eſay 50. 4. Jeſus Chriſt is a very exact obſerver of his Fathers Commandment. He hath his … not onelyonly in his hand, but even in hi… … Pſalm. 40. 8. in the middeſt of his bowels. Now becauſe God hath in ſo pecul…ar … manner recommended theſe to his …are, therefore doth he apply himſelf to them for their cure.
2. From the instigation of his own mercifulneſſe. Jeſus Chriſt is very tender-hearted, he is full of the bowels of compaſſion. The Apoſtle calls him a merciful and faithful High Prieſt, Heb. 2. 17. He could not be a compleat High Prieſt, if he wanted either of theſe. Now being ſo merciful and compaſſionate, he will not turne away his bowels from them that are in ſo dejected a condition. This is rendred as the reaſon why he was ſo ready to heale the wounded travellor, Luke 10. 33, 34. When he ſaw him he had compaſſion on him, and bound up his wounds. Jeſus Chriſt hath loſt none of his tenderneſſe by going into heaven. He is ſtill touched with the ſenſible feeling of our infirmities, Heb. 4 15. this inclines him to this readineſſe.
3. That he may not loſe the glory of that work which he hath begun. The humbling and convincing of proud ſinners, is as truly the work of Chriſt as the reſtoring of humbled ſinners. 'Tis his work to prick the heart as well as to comfort the heart. Now if he ſhould humble and convince a ſinner, and then leave him, and proceed no farther, he would loſe the honour of what he hath done. The ſoule doth not heartily praiſe Chriſt for conviction, till conviction be carried on to converſion. The ſoul ſo long as it abides onelyonly under the paines of conviction apprehends no love, but onelyonly wrath and anger, and ſo long as the love of Chriſt is unſeen, the glory of Chriſt is not proclaimed. Now Chriſt will not loſe the glory of the firſt work, therefore is he ſo careful and ready to carry on the ſecond work.